跳转到内容

地方教会：修订间差异

添加链接
维基百科，自由的百科全书
以互动方式浏览历史
←上一版本下一版本→
删除的内容 添加的内容
可视化wikitext
取消由Iokseng (對話)所作出的修訂 5483410
无编辑摘要
第7行： 第7行：


聖經中的「教會」並不含有宗派教會的意義，宗派教會就定義而言即非全球性的教會。
聖經中的「教會」並不含有宗派教會的意義，宗派教會就定義而言即非全球性的教會。

===争议===
==== 名称问题 ====

“地方教会”这个术语<!-- 在福音派基督徒中使用 -->，是指在一个“地方”级别上彼此邻近的基督徒的聚集，等于“当地的”教会。但是，这并非一个正式名称<!-- ，而是一个形容词 -->。李常受的团体主张一旦一个团体为自己选择了一个名称，它就与当地其他不用特别名称聚会的基督徒，例如李常受的团体，失去了合一。事实上，绝大多数基督徒没有看见这些区别的重要性，没有看见自己是由于名称，或者由于缺少<!-- 内在 -->“一”的联合而成为分裂的宗派。不过，据非基督徒观察，基督徒按照宗派主义被分开。

在该组织以外，“地方教会”一词是指与[[水流职事站]]（LSM）有关的一批教会，它们自称是“地方教会”。一些批评者宣称地方教会由倪柝声的同工、1960年代移居美国的[[李常受]]所开创，其实在地方教会中，包括李常受本人，教会生活的实行是直接跟随倪柝声的道路。倪柝声关于地方教会问题有无数的出版物（见下列参考书籍），而且倪柝声本人就在中国兴起了数百处地方教会。在该运动内部，又常常自称为“主的恢复”（The Lord's Recovery），<!-- 尽管该运动坚持决不为自己取名 to outsiders. ''See 地方教会 for further explanation of the name(s) of the group.'' -->

由于[[李常受]]从未将“地方教会”作为该运动的名称，而且自从该名称被该运动以外者使用，这名称不能在公共领域用作任何组织的标记。在[http://arbiter.wipo.int/domains/decisions/html/2001/d2001-0683.html 休斯敦教会（原告）诉讼吉姆·摩根, Light of Truth Ministries案]中，陪审团作出决定：

:“原告不能确定拥有对“地方教会”标志的权利，该标志未经注册，因此根据美国法律，不能享有假定的validity."

地方教会在法庭上败诉。不过，2003年，摩根先生因心脏病发作去世，他的全部财产，包括所有出版的网站材料，都由他的姐妹捐赠给[[水流职事站]]。

====反对地方教会的主张====

这是许多反对地方教会的主张的摘要，以及地方教会的回应。

地方教会对于许多要点的解释与其他基督徒团体不同，因为大部分基督教声称完全同意[[使徒信经]]（Apostles' Creed）、尼西亚信经（Nicene Creed）和亚达纳西信经（Athanasian Creed）上的每一点。这是双方难于找到共同点之问题的关键。

*'''自称为神'''（Calling themselves God）: <!-- Some have alleged (as one of the "sins" of "Leeism") (calling "基督教" "Leeism" is itself libelous; one's 属灵信仰 are not defined by outsiders but by the person themself, and such a label is akin to 责备耶稣 of 驱逐 Beelzebul by Beelzebul) that 地方教会成员自称为神。 -->

'''回应：''' 重要的是，不要曲解[[李常受]]的教导。必须清楚他说人成为神，是在生命和性情上（in life and nature），而不是在神格上（Godhead），不是指三一神（父、子、圣灵）。人成为神的意思是，神的灵住在人里面，并且用神圣生命的元素变化他，使他成为神的肖像（image of God）[http://www.thebereans.net/cor-theosis.shtml]。根据约翰福音10章34节，“耶稣回答他们说，你们的律法上岂不是写着，‘我曾说你们是神（god）’么？”小写字母'g'说明这个词汇不是说到神格而是说到生命和性情，正如“The Spirit”一词是指神的灵，圣灵，而“the spirit”指人的灵。重要的是看见李常受所说的意思是：基督徒是基督身体的一部分。另外，攻击地方教会散布异端的主要不是主流基督徒，而是边缘的基要派基督徒。

*'''疏远未参加地方教会的家人''': 与许多主流基督徒不同，地方教会成员通常避免根据传统来庆祝圣诞节：唱颂歌、使用圣诞树等装饰品，以及交换礼物。这是由于两个原因： (1)一些神学家声称耶稣生于夏天，而不是12月25日， (2) 现在12月25日的圣诞节庆祝中普遍保存了古代异教的仪式。<p> 例如圣诞树起源于德鲁伊教（Druidism）。<!-- 习惯 This practice 避免 the celebration of 主流基督徒 is not, in and of itself, a criticism; --> 不过，在每年圣诞节和感恩节期间，地方教会都举行大型特别聚会，召集来自全世界的数千名成员参加。地方教会成员声称这两个节日只是几乎每个人都放假的时间，因此是最理想的召集聚会的机会。

'''回应:'''如果成员希望花时间和家人在一起，不会有任何压力禁止他们这么做。从没有任何规则，阻止成员在节日与家人在一起。成员可以选择参加或不参加聚会。没有反对信徒参加任何节日的正式规定。<!-- Neither is there any requirement that people attend conferences or even weekly meetings. To create such policies would be to reinstate the law, which Jesus Christ freed us from when He freed us from sin. It is up to every Christion to seek the guidance of the Lord Jesus, who dwells as the Spirit within the regenerated human spirit, regarding doing or not doing anything, whether it be to attend a conference, celebrate a holiday, drink a glass of wine, wear a head-covering, etc. -->

<!-- *'''Allegation of sexual impropriety''': One important allegation is regarding the controversy 围绕李常受的儿子Philip, 1980年代水流职事站总经理。有人说Philip显然会接替他父亲掌管整个地方教会组织。This sparked controversy in why 李常受的儿子 was made the head of a 大出版机构的负责人. 在1980年代，Philip moved into a home on the same property as 李常受夫妇. The controversy began 1980年代末，Philip 被指控在水流职事站办公室与几位妇女通奸，几位领袖（大部分是安那翰教会的3位前长老：John Ingalls, Al Knoch and Godfred Otuteye) became concerned over the allegations and brought their concerns to Witness Lee. When Lee did not publicly discipline his son, they resigned their positions and left the Church as did hundreds of followers.

'''回应：''' Philip Lee, 并未成为领袖 - 大部分信徒，至少在国际上，从未认为他 him as being heir apparent. Further, if the most recent major scandal was in the 1980s, that says something positive about 地方教会, which has not had a [[Ted Haggard]]-type scandal. Many of those who might criticize on account of this incident attend churches in denominations with records far more blemished. -->

* '''用许多特会和训练榨干信徒：'''批评者认为水流职事站用许多特会和训练榨干信徒。

'''回应：'''许多信徒声称他们欣赏这些特会，并从中得到益处。事实上，不仅水流职事站举办了许多特会，而且大部分较大的地方教会每年也至少会举行一到两次特会。通常，地方教会的文化是成员们尽可能的经常聚集在一起，经常将他们的假期用于参加这类特会。信徒们还指出，事实上没有人说参加聚会就是“好”基督徒，而是根据圣经的直接教导<ref>希伯来书10章25节：“不可放弃我们自己的2聚集，好像有些人习惯了一样，倒要彼此劝勉；既看见那日子临近，就更当如此。”</ref>”他们相信频繁的聚会有助于增进他们与耶稣的关系。不过， 由于没有可供比较的参照，根据家庭预算而改变。<ref>[http://www.ftta.org/ 安那翰全时间训练]</ref>而且实际上，与独自旅行相比，参加大型特会可以享受到住宿和饮食的折扣。

* '''呼求主名'''（Calling on the Name of the Lord）：批评者认为呼求主名的实行类似于佛教的咒语。

'''回应：'''地方教会信徒表示难于理解呼喊“哦，主耶稣！”（"O Lord Jesus!"）与佛教徒有何关系。他们引用了无数旧约和新约章节，都告诉信徒要“呼求主名”。他们进一步认为批评者的指控类似于保罗在悔改以前对初期基督徒的迫害，那时“他在这里有从祭司长得来的权柄，要捆绑一切呼求你（耶稣）名的人。”<ref>《[[使徒行传]]》9章14节</ref>。

<!-- * '''Allegation of Un-Christian doctrine:'''批评者认为地方教会 reverses the meaning of such essential beliefs as salvation, redemption, divine love, human nature and the Name of Christ.例如，这个团体的核心教义 is “神成为人，为要使人在生命和性情上，而不是在神格上成为神。" As taught in the Local Church, this means that man must grow in the life of God until he is 完全变化成为基督的彰显，fully expressing God.人的 original sinful nature will never be recovered or "redeemed" in the sense of becoming truly better. Instead it must gain God's nature organically. Some critics claim that 地方教会 reverse the meaning of Un-christian doctrines, however the result of this double-negative is in fact to proclaim Christian doctrine.

'''回应：''' Nowhere does the local church ever dispute the efficacy of salvation. It is important to separate "salvation" from "redemption" when one attempts to understand the local church's stand. -->

<!-- * '''蔑视基督教和所有基督教的事物：'''批评者认为地方教会憎恶基督教，甚至宣布说作为基督徒他们恨恶自己！成员不加掩饰的表现自己对传统的宗派基督教作为宗教体系的厌恶。

'''回应：''' It is not the believers into Christ from which they separate themselves, but the system of Christianity which they consider degraded. Individual members, however, have expressed respect and admiration for the organization and practices of [[普利茅斯弟兄会]], the [[公谊会Religious Society of Friends]], and certain [[Baptist]] congregations. Members of the "Local Church movement" emphatically assert that they love and receive all Christians as their genuine brothers and sisters, but believe that God is using the local churches to carry out His practical testimony of oneness in this current age. They also claim to accept all true believers as members of the one universal [[基督的身体]]. While critics do not disagree with Paul's charge to the Corinithians not to denominate based on a name or a ministering servant, critics do not agree that they need to practically meet and express the oneness of Christ's body within their locality. -->

* '''祷读'''（Pray-Reading）：反对者声称地方教会成员用实行“祷读”来崇拜李常受出版的信息。<!-- Members "祷读" non-inspired spiritual works, such as the words of hymns and the words of Witness Lee as well as other Christian writers. 祷读有时被批评者描述成 as "[[佛教]]" because it involves repetition in which critics say the mind can be distracted from Christ by Satan. Critics claim the local church christians who frame bible verses are worshipping these words, other critics claim that praying over outlines is worshipping paper. Some critics suggest not praying over outlines and study guides for light, saying it is safer not to even read them. Still some claim that local church christians repeat some words as many times as Buddhists therefore they must be 佛教徒。 -->

'''回应：'''地方教会信徒强烈地为实行“祷读”辩护，指出其圣经根据是《[[以弗所书]]》6章17节：“还要藉着各样的祷告和祈求，接受......神的话；”，以及《[[耶利米书]]》15章16节、《[[马太福音]]》4章4节、《[[彼得前书]]》2章2节<!-- that talk of eating, drinking, and breathing the words of God from the Bible. Members do not understand what is wrong with simply repeating spiritual words (food and drink) they enjoy and applying those words to a prayer to God. The idea of pray reading is more concerning the integration of the Bible into prayer, than simply repeating these words. It is always foremost in every brother and sister's head that he is not praying to those words, but to God. Contrary to allegations, "normal" prayer is never thought of as inferior to pray-reading by any members of the local church.

Of course, the allegation of being Buddhist is completely unfounded. -->

<!-- *'''Allegation of Having Numerous front organizations:''' Critics claim that the Local Church has placed several "front" organizations to hide their identity from the unsuspecting public. "Front organizations associated with the local churches include [[水流职事站]] and [[Bibles for America]]. Anonymous critics claim that they must be hiding something and the Local Church is a front.

'''Response:''' The registered Christian publisher Living Stream is really a publisher of Christian books; and the agency Bibles for America does actually distribute Bibles. Also, the link between the local churches and these two organizations has never been hidden by the local churches, nor by these two organizations.

*A related allegation that there is '''extreme secrecy''' involving identifying the organization, and that no name is ever given to inquirers.

'''Response:''' Local church members point out that they reject the name "Local Church", and have always taught that the Christian Church should not bear any name. ''See discussion on names in the article, the local churches.'' Members rarely ever use that name to refer to themselves and thus rarely use the name with outsiders.

'''Response:''' The local church has never identified itself with any other denomination.

*'''Lawsuits against critics:''' In 1977, two books, ''The Mindbenders'' and ''The God-Men'' were published accusing the "Local Church" of being a [[cult]]. Organizations and individuals associated with the Local Church have successfully sued certain critics for libel on these and different occasions. Critics consider this an abuse of libel laws to silence free speech. After defendants exhausted their finances and resources, ''The Mindbenders'' was eventually retracted and withdrawn from publication with a public apology, and ''The God-Men'' was determined in court to be “in all major respects false, defamatory and unprivileged, and, therefore, [[libel]]ous.” However, the trial was uncontested when the defendant declared bankruptcy ''the day of the trial'', and could not appear in court. Also, the author of ''The God-Men'' moved to Denmark immediately before the trial. The decision was thus delivered ''in default.'' The Statement of Decision is the legal record of the verdict of the Superior Court of the State of California in and for the County of Alameda. Regardless of these uncontested victories critics find any local church victories as controversial.

Currently, the Living Stream Ministry is acting as the legal plenipotentiary on behalf of member churches which it legally names "The Local Church." This naming is for legal reasons only. -->

<!-- ===Information regarding ''The Mindbenders''===

* [http://www.contendingforthefaith.org/libel-litigations/mindbenders/index.html The Mindbenders by Jack Sparks] - A POV treatment of the controversy surrounding ''The Mindbenders'' and its eventual retraction by Thomas Nelson Publishers. In 1980, four separate lawsuits were filed against Thomas Nelson in Anaheim, Dallas, Atlanta, and Cleveland, for a total of $37 million. When Thomas Nelson's liability insurance was near exhaustion, Thomas Nelson opted to settle out of court and issued a retraction as part of the settlement, which appeared in several newspapers. This retraction does not comment on alleged errors in the book; neither does it apologize for its content. Further, the retraction was issued by Thomas Nelson, whereas Jack Sparks did not issue any retraction. -->

<!-- ===Information regarding the current case with Harvest House Publishers===

'''Sites in support of the Local Church:'''
* [http://www.contendingforthefaith.org/libel-litigations/harvest-house-et-al/index.html Defamation Action regarding Harvest House Publishers' Book written by John Ankerberg and John Weldon]
* [http://www.localchurch-vs-harvesthouse.org/response.html Response to Harvest House Corporate Statement] - Response to Harvest House's comments below.

'''Sites by Harvest House:'''
In this suit, The Local Church officially uses the name "Local Church" to refer to itself as a legal entity. The Living Stream Ministry acts as the sole decision-making organ, or headquarters, for all the various churches and business ventures.
* [http://www.harvesthousepublishers.com/statement1.cfm Harvest House Corporate Statement on the Local Church/Living Stream Ministry Lawsuit] - A brief statement about the lawsuit regarding the ''Encyclopedia of Cults and New Religions'' (henceforth ''ECNR'').
* [http://www.harvesthousepublishers.com/legalfaqs.cfm Harvest House Frequently asked questions regarding the lawsuit]
* [http://www.harvesthousepublishers.com/statement2.cfm Harvest House Publishers and Authors Address Newest Allegations from The Local Church and Living Stream Ministry]

'''Texas Judiciary Opinions'''

On January 5, 2006 the Court of Appeals for the First District of Texas issued this
[http://www.1stcoa.courts.state.tx.us/opinions/HTMLOpinion.asp?OpinionID=82536 opinion]:

:"This is a libel suit brought by a church against a publisher and two authors after the church was included in a book about “religious cults,” as that term is defined in the book. The publisher and authors moved for summary judgment, which the trial court denied. This interlocutory appeal followed. See Tex. Civ. Prac. & Rem. Code Ann. § 51.014(b) (Vernon Supp. 2005). Because we agree that the passages in the book that refer to the church are not, as a matter of law, defamatory, we reverse the judgment of the trial court and render judgment that the church take nothing from the publisher and authors."

In conclusion, the court stated:

:"Because the allegedly libel statements are not defamatory, as a matter of law, we sustain the publisher and authors’ first issue on appeal. Accordingly, we need not address the remaining issues and decline to do so.

:"We reverse the judgment of the trial court and render judgment that the church take nothing from the publisher and authors."

On December 1, 2006, the Texas Supreme Court denied review of 地方教会和水流职事站’s $136 million libel lawsuit against Harvest House Publishers and authors John Ankerberg and John Weldon. The Harvest House statement is available [http://www.harvesthousepublishers.com/about_cstatement5.cfm here]. -->

===争议的历史===

<!-- The following is taken in part from a 1984 copy of the ''Spiritual Counterfeits Project Newsletter''. (Note that the source of this material has an unfavorable view and a decided bias of the Local Church.)
{|
<table border=1>
<tr>
<td>'''Date'''</td>
<td>'''Controversy With'''</td>
<td>'''Controversy Over'''</td>
<td>'''What The Local Church Did'''</td>
<td>'''Outcome'''</td>
</tr><tr>
<td>'''1966'''</td>
<td>Members of the Little Flock Church at Shuman Reservoir, Taiwan.</td>
<td>Church property. In this rural church, the elders welcomed as Bible teachers persons previously excommunicated by Witness Lee in Taipei. A church split followed, and control of church property became an issue.</td>
<td>Followers of Witness Lee from out of town staged a sit-in in the church building and threatened to "take the next step" if the keys to the building were not given to them.</td>
<td>Approximately 90 church members reluctantly gave up the church property to approximately 10 of Lee's followers. [Note: Two out of the three persons listed on the title as owners of the building were sympathetic to Witness Lee].</td>
</tr><tr>
<td>'''1971'''</td>
<td>Believers in Church Assembly Hall, Hong Kong</td>
<td>Ownership of church property on Observatory Road in Hong Kong. The church was split over this.</td>
<td>Church members sympathetic to Witness Lee filed a lawsuit against other members.</td>
<td>Out of court settlement. Property went to followers of Witness Lee.</td>
</tr><tr><td>'''1973'''</td>
<td>Christian Literature Crusade. Fort Washington, PA.</td>
<td>Alleged inaccuracies in ''The Ecclesiology of Watchman Nee and Witness Lee'' by James Mo-oi Cheung.</td>
<td>Threatened to sue Christian Literature Crusade.</td>
<td>CLC recalled books, apologized to Witness Lee, agreed not to publish revised edition.</td></tr><tr><td>'''1977'''</td>
<td>Dr. Walter Martin, Founder and Director, Christian Research Institute. San Juan Capistrano, CA.</td>
<td>Criticism of Witness Lee and The Local Church in public lectures.</td>
<td>Lawsuit threatened by The Local Church.</td>
<td>Threat ignored. No legal action taken.</td></tr><tr><td>'''1977'''</td>
<td>Maranatha Village. Santa Ana, CA.</td>
<td>Sale of ''The Mind Benders'', a book critical of The Local Church.</td>
<td>Requests made by men identifying themselves as Local Church members that Maranatha Village refrain from selling the book. Persons placed Local Church tracts in the books racks.</td>
<td>Store continued to sell the book. Employees removed Local Church tracts from book racks.</td></tr><tr><td>'''1978'''</td>
<td>Believers in The Church in Denver.丹佛.</td>
<td>Ownership of church property in Denver. The church was split over this.</td>
<td>Church members sympathetic to Witness Lee filed a lawsuit against other members.</td>
<td>Out of court settlement. Property went to Witness Lee's followers.</td></tr><tr><td>'''1978'''</td><td>
Lighthouse Christian Store. 长滩, CA</td>
<td>Sale of ''The Mind Benders'' in the store.</td>
<td>Local Church members requested that the book be removed from the bookshelves.</td>
<td>Bookstore refused to remove the book from bookshelves.</td></tr><tr><td>'''1979'''</td>
<td>Christian Herald Books, publisher. Dr. Ronald Enroth, author.</td>
<td>Mention of The Local Church in ''The Lure of the Cults'' by Dr. Ronald Enroth.</td>
<td>Lawsuit threatened by The Local Church.</td>
<td>Without consulting the author, the publisher removed all references to The Local Church in a revised edition.</td></tr><tr><td>'''1979'''</td>
<td>Nelson Publishers. Nashville, TN; Dr. Jack Sparks, author.</td>
<td>''The Mind Benders,'' a book examining cults which included a chapter on The Local Church.</td>
<td>Filed four separate lawsuits simultaneously in Anaheim, Dallas, Atlanta and Cleveland for $37 million.</td>
<td>Settled out of court with the publisher issuing a retraction and ceasing distribution of the book - the author making no apology or retraction. Media reports that The Local Church received $150,000 in settlement. Estimates are that over one million dollars was expended in litigation costs before settlement.</td></tr><tr><td>'''1979'''</td>
<td>Daniel Smith, former missionary with China Inland Mission; pastor; Bible teacher. Vancouver, B.C., Canada</td>
<td>Comments critical of The Local Church in ''Pilgrim of the Heavenly Way,'' Smith's self-published autobiography.</td>
<td>The Local Church sent one of their leaders to Canada asking that the book be retracted - "half threatening me," according to Smith.</td>
<td>Author rewrote</td>
|} -->

===参考===

<!-- * {{cite book|author=J. Gordon Melton|year=1985|title=An Open Letter Concerning the Local Church, Witness Lee and the God-Men Controversy|publisher=The Institute for the Study of American Religion|id=}} ([http://www.contendingforthefaith.org/libel-litigations/god-men/OpenLtr/open.html])

* "Loose Cult Talk - There just might be a better way to solve theological disputes." Christianity Today, March 2006([http://www.christianitytoday.com/ct/2006/003/15.27.html])

* Peter Au (2003). ''The Truth of Li Chang Shou'' (李常受的真相). Christian Communication Inc. of Canada -->

<!-- ===Critic's Sites===
Note: the authors of these sites are from the same group of people.
*[http://thebereans.net/forum/index.php/board,21.0.html Bereans Apologetic Research Ministry] Includes forum populated by current and former Local Church members
*[http://www.thethreadofgold.com/ The Thread of Gold] Ex-member book
*[http://www.apologeticsindex.org/l40.html Apologetics Index] Entry on the Local Church
*[http://www.dci.dk/?artikel=606 Neil Duddy and The Peculiar Teachings of The Local Church] Overview by the Dialog Center/Denmark
*[http://www.culthelp.info/index.php?option=com_content&task=view&id=477&Itemid=8 A Brief History of the Local Church] Detailed overview
*[http://religiousmovements.lib.virginia.edu/nrms/loca.html Religious Movements Homepage] Entry on the Local Church
*[http://www.watchman.org/cat95.htm#Local%22 The Watchman Expositor] Entry on the Local Church
*[http://www.harvesthousepublishers.com/statement3.cfm Harvest House Publishers] Appellate Court Rules in Favor of Harvest House -->

<!-- ===Information regarding lawsuits===

* [http://www.apologeticsindex.org/l40ab.html Critical view] - The [[Spiritual Counterfeits Project]] Newsletter, which includes their final thoughts on the trial.

* [http://www.contendingforthefaith.org/libel-litigations/god-men/index.html Defense by LSM] - A thorough treatment, with a copy of the statement of the decision.

* [http://www.harvesthousepublishers.com/ruling.pdf January 2006 ruling by the Court of Appeals for the First District of Texas]

* [http://www.rcfp.org/news/2006/0110-lib-bookca.html Article by Reporters Committee for Freedom of the Press]

* [http://content.nrb.org/PUBLICATIONS/e-NEWSLETTERS/INSIDE%20NRB/Vol9_Iss47.htm Article by National Religious Broadcasters]

* [http://www.rutherford.org/pdf/HarvestHouseFinal.pdf Amicus brief by the Rutherford Institute]

* [http://www.publishers.org/press/pdf/harvesthouseamicus.pdf Amicus brief by the Association of American Publishers] -->


==参考文献==
<div class="references-small">
<references />
</div>
[[Category:地方教会]]
[[en:Local Church controversies]]

2007年11月8日 (四) 14:53的版本

或稱「地方教會」的路線。是教會聚會所的一個常用名稱。

地方教會指獨立或自我管理，在新約聖經所提到的教會是由許多各自獨立的地方教會所組成的。「教會」的定義為「被蒙召的一群人」，是用來形容一群神的子民，藉著福音，從這世界被召出，進入基督的國度裡服事。

新約中的「教會」僅有兩個意義。第一，「教會」是全球性的，它係指全世界被召出來所有基督的子民。第二，「教會」是地方性的，即「地方教會」。

聖經中的「教會」並不含有宗派教會的意義，宗派教會就定義而言即非全球性的教會。

争议

名称问题

“地方教会”这个术语，是指在一个“地方”级别上彼此邻近的基督徒的聚集，等于“当地的”教会。但是，这并非一个正式名称。李常受的团体主张一旦一个团体为自己选择了一个名称，它就与当地其他不用特别名称聚会的基督徒，例如李常受的团体，失去了合一。事实上，绝大多数基督徒没有看见这些区别的重要性，没有看见自己是由于名称，或者由于缺少“一”的联合而成为分裂的宗派。不过，据非基督徒观察，基督徒按照宗派主义被分开。

在该组织以外，“地方教会”一词是指与水流职事站（LSM）有关的一批教会，它们自称是“地方教会”。一些批评者宣称地方教会由倪柝声的同工、1960年代移居美国的李常受所开创，其实在地方教会中，包括李常受本人，教会生活的实行是直接跟随倪柝声的道路。倪柝声关于地方教会问题有无数的出版物（见下列参考书籍），而且倪柝声本人就在中国兴起了数百处地方教会。在该运动内部，又常常自称为“主的恢复”（The Lord's Recovery），

由于李常受从未将“地方教会”作为该运动的名称，而且自从该名称被该运动以外者使用，这名称不能在公共领域用作任何组织的标记。在休斯敦教会（原告）诉讼吉姆·摩根, Light of Truth Ministries案中，陪审团作出决定：

“原告不能确定拥有对“地方教会”标志的权利，该标志未经注册，因此根据美国法律，不能享有假定的validity."

地方教会在法庭上败诉。不过，2003年，摩根先生因心脏病发作去世，他的全部财产，包括所有出版的网站材料，都由他的姐妹捐赠给水流职事站。

反对地方教会的主张

这是许多反对地方教会的主张的摘要，以及地方教会的回应。

地方教会对于许多要点的解释与其他基督徒团体不同，因为大部分基督教声称完全同意使徒信经（Apostles' Creed）、尼西亚信经（Nicene Creed）和亚达纳西信经（Athanasian Creed）上的每一点。这是双方难于找到共同点之问题的关键。

  • 自称为神（Calling themselves God）:

回应： 重要的是，不要曲解李常受的教导。必须清楚他说人成为神，是在生命和性情上（in life and nature），而不是在神格上（Godhead），不是指三一神（父、子、圣灵）。人成为神的意思是，神的灵住在人里面，并且用神圣生命的元素变化他，使他成为神的肖像（image of God）[1]。根据约翰福音10章34节，“耶稣回答他们说，你们的律法上岂不是写着，‘我曾说你们是神（god）’么？”小写字母'g'说明这个词汇不是说到神格而是说到生命和性情，正如“The Spirit”一词是指神的灵，圣灵，而“the spirit”指人的灵。重要的是看见李常受所说的意思是：基督徒是基督身体的一部分。另外，攻击地方教会散布异端的主要不是主流基督徒，而是边缘的基要派基督徒。

  • 疏远未参加地方教会的家人: 与许多主流基督徒不同，地方教会成员通常避免根据传统来庆祝圣诞节：唱颂歌、使用圣诞树等装饰品，以及交换礼物。这是由于两个原因： (1)一些神学家声称耶稣生于夏天，而不是12月25日， (2) 现在12月25日的圣诞节庆祝中普遍保存了古代异教的仪式。

    例如圣诞树起源于德鲁伊教（Druidism）。 不过，在每年圣诞节和感恩节期间，地方教会都举行大型特别聚会，召集来自全世界的数千名成员参加。地方教会成员声称这两个节日只是几乎每个人都放假的时间，因此是最理想的召集聚会的机会。

回应:如果成员希望花时间和家人在一起，不会有任何压力禁止他们这么做。从没有任何规则，阻止成员在节日与家人在一起。成员可以选择参加或不参加聚会。没有反对信徒参加任何节日的正式规定。


  • 用许多特会和训练榨干信徒：批评者认为水流职事站用许多特会和训练榨干信徒。

回应：许多信徒声称他们欣赏这些特会，并从中得到益处。事实上，不仅水流职事站举办了许多特会，而且大部分较大的地方教会每年也至少会举行一到两次特会。通常，地方教会的文化是成员们尽可能的经常聚集在一起，经常将他们的假期用于参加这类特会。信徒们还指出，事实上没有人说参加聚会就是“好”基督徒，而是根据圣经的直接教导[1]”他们相信频繁的聚会有助于增进他们与耶稣的关系。不过， 由于没有可供比较的参照，根据家庭预算而改变。[2]而且实际上，与独自旅行相比，参加大型特会可以享受到住宿和饮食的折扣。

  • 呼求主名（Calling on the Name of the Lord）：批评者认为呼求主名的实行类似于佛教的咒语。

回应：地方教会信徒表示难于理解呼喊“哦，主耶稣！”（"O Lord Jesus!"）与佛教徒有何关系。他们引用了无数旧约和新约章节，都告诉信徒要“呼求主名”。他们进一步认为批评者的指控类似于保罗在悔改以前对初期基督徒的迫害，那时“他在这里有从祭司长得来的权柄，要捆绑一切呼求你（耶稣）名的人。”[3]。


  • 祷读（Pray-Reading）：反对者声称地方教会成员用实行“祷读”来崇拜李常受出版的信息。

回应：地方教会信徒强烈地为实行“祷读”辩护，指出其圣经根据是《以弗所书》6章17节：“还要藉着各样的祷告和祈求，接受......神的话；”，以及《耶利米书》15章16节、《马太福音》4章4节、《彼得前书》2章2节



争议的历史

参考

参考文献

  1. ^ 希伯来书10章25节：“不可放弃我们自己的2聚集，好像有些人习惯了一样，倒要彼此劝勉；既看见那日子临近，就更当如此。”
  2. ^ 安那翰全时间训练
  3. ^ 《使徒行传》9章14节
检索自“https://zh.wikipedia.org/w/index.php?title=地方教会&oldid=5534758”